Heaven Fire Tongren: Confucian-Daoist Dialogue and the Investigation of Ancient Spiritual Origins from a Pre-Qin Perspective
This article deeply examines the *Tian Huo Tong Ren* hexagram from the *I Ching*, contextualizing it within Pre-Qin Confucian and Daoist thought and ancient culture to sequentially analyze the implications of its trigrams, hexagram statement, and line statements. By differentiating between 'Sameness' (Tong) and 'Harmony' (He) and integrating the structural logic of the *Xu Gua Zhuan*, it explores the pivotal role of the *Tong Ren* hexagram in the transition from stagnation to prosperity, revealing the primordial wisdom of seeking Great Consensus amidst difference.
Section 4: "Advantageous for the Noble Man to Persevere" (Lì Jūn Zǐ Zhēn)—The Subjective Limitation of the Way of Tóng Rén
The final four characters of the hexagram statement are: "Advantageous for the noble man to persevere" (lì jūn zǐ zhēn).
"Zhēn" in the Book of Changes has two meanings: first, to divine or question (interpreting zhēn as zhēn, auspiciousness); second, to be firm, steadfast, and unchanging (zhēn means zhèng, maintaining correctness). Here, both meanings can be taken: "lì jūn zǐ zhēn" means that this hexagram is auspicious for the noble man who consults it, and it also means that the Way of Tóng Rén benefits the noble man in maintaining the correct path.
Why is "noble man" (jūnzǐ) specifically highlighted$68 Why not "advantageous for all people to persevere" or "advantageous for all under Heaven to persevere"$69
This is because although the Way of Tóng Rén is directed toward all people under Heaven ("Gathering in Accord in the wilds"), only the jūnzǐ can practice and lead this "Accord." Why$70
First, Tóng Rén requires prioritizing the public heart over the private heart. Ordinary people are often driven by private gain and find it difficult to truly achieve the impartial "Gathering in Accord in the wilds." The jūnzǐ, by the definition of Pre-Qin Confucians, is someone who prioritizes moral principle (dàoyì) and holds the world in his heart. The Analects (Lǐ Rén) records:
"The noble man understands righteousness; the small man understands profit." (君子喻于义，小人喻于利。)
The jūnzǐ, guided by righteousness, can transcend the limitations of private interest to realize true "Accord" directed toward all people.
Second, Tóng Rén requires the virtue of "centrality and correctness" (zhōng zhèng). The Tuanzhuan says: "Centrality and correctness leading to correspondence, the noble man is correct" (zhōng zhèng ér yìng, jūn zǐ zhèng yě). Only those who possess the quality of "centrality and correctness" can become the core that unites people's hearts. And "centrality and correctness" is precisely the fundamental character of the jūnzǐ.
Third, Tóng Rén requires the ability to "connect the will of all under Heaven." The final sentence of the Tuanzhuan states: "Only the noble man can fully connect the will of all under Heaven." Connecting the will of all people is an extremely demanding requirement. It requires not only broad vision but also profound insight—the ability to see through the superficial differences among various people and discover the common aspirations and hopes deep within their hearts. Such ability is only possessed by the jūnzǐ.
Mencius states:
"The great man is one who does not lose his infant heart." (Mencius, Jin Xin II)
The "infant heart" (chì zǐ zhī xīn) is the most primordial, shared spiritual state of humanity. The reason the great man (the jūnzǐ) can "connect the will of all under Heaven" is precisely because he has not lost that infant heart—that purest, most sincere heart without selfish motives. By treating all people with an infant heart, the people under Heaven naturally accord with him.